It was narrated that 'Aishah said: Sa'd was wounded on the day of (the battle of) Al-Khandaq, when a man from Quraish who was called Ibn Al-'Ariqah, shot him in the artery of his forearm. The Messenger of Allah (s.a.w) set up a tent for him in the Masjid so that he could visit him easily. When the Messenger of Allah (s.a.w) returned from Al-Khandaq, he lay down his arms and took a bath (ghusl). Then Jibril came to him, brushing dust from his hair, and said: Have you laid down your arms? By Allah, we have not laid them down. Go out to them. The Messenger of Allah (s.a.w) said: "Where?" He pointed towards Banu Quraizah. So the Messenger of Allah (s.a.w) fought them, and they surrendered, subject to the ruling of the Messenger of Allah (s.a.w). The Messenger of Allah (s.a.w) referred judgement concerning them to Sa'd, who said: I judge that their warriors should be killed, and their children and women should be taken prisoner, and their wealth should be divided.

وَحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِى شَيْبَةَ وَمُحَمَّدُ بْنُ الْعَلاَءِ الْهَمْدَانِىُّ كِلاَهُمَا عَنِ ابْنِ نُمَيْرٍ قَالَ ابْنُ الْعَلاَءِ حَدَّثَنَا ابْنُ نُمَيْرٍ حَدَّثَنَا هِشَامٌ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ أُصِيبَ سَعْدٌ يَوْمَ الْخَنْدَقِ رَمَاهُ رَجُلٌ مِنْ قُرَيْشٍ يُقَالُ لَهُ ابْنُ الْعَرِقَةِ. رَمَاهُ فِى الأَكْحَلِ فَضَرَبَ عَلَيْهِ رَسُولُ اللَّهِ -صلى الله عليه وسلم- خَيْمَةً فِى الْمَسْجِدِ يَعُودُهُ مِنْ قَرِيبٍ فَلَمَّا رَجَعَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- مِنَ الْخَنْدَقِ وَضَعَ السِّلاَحَ فَاغْتَسَلَ فَأَتَاهُ جِبْرِيلُ وَهُوَ يَنْفُضُ رَأْسَهُ مِنَ الْغُبَارِ فَقَالَ وَضَعْتَ السِّلاَحَ وَاللَّهِ مَا وَضَعْنَاهُ اخْرُجْ إِلَيْهِمْ. فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « فَأَيْنَ ». فَأَشَارَ إِلَى بَنِى قُرَيْظَةَ فَقَاتَلَهُمْ رَسُولُ اللَّهِ -صلى الله عليه وسلم- فَنَزَلُوا عَلَى حُكْمِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَرَدَّ رَسُولُ اللَّهِ -صلى الله عليه وسلم- الْحُكْمَ فِيهِمْ إِلَى سَعْدٍ قَالَ فَإِنِّى أَحْكُمُ فِيهِمْ أَنْ تُقْتَلَ الْمُقَاتِلَةُ وَأَنْ تُسْبَى الذُّرِّيَّةُ وَالنِّسَاءُ وَتُقْسَمَ أَمْوَالُهُمْ.

It was narrated from 'Aishah that when Sa'd's wound became dry and was about to heal, he said: O Allah, You know that there is nothing dearer to me than striving in Jihad for Your sake, against people who disbelieved in Your Messenger (s.a.w) and expelled him. O Allah, if any war against Quraish remains, keep me alive so that I may fight in Jihad against them for Your sake. O Allah, I think that You have ended the war between us and them. If You have ended the war between us and them, then open my wound so that my death may be due to that. Then he began to bleed from the base of his throat, and the people - there were some tents of Banu Ghifar in the Masjid with him - were startled when they saw the blood flowing towards them. Then they said: O people of the tents, what is this that is coming from you? Then they saw that Sa'd's wound was pouring with blood and he died of that.

حَدَّثَنَا أَبُو كُرَيْبٍ حَدَّثَنَا ابْنُ نُمَيْرٍ عَنْ هِشَامٍ أَخْبَرَنِى أَبِى عَنْ عَائِشَةَ أَنَّ سَعْدًا قَالَ وَتَحَجَّرَ كَلْمُهُ لِلْبُرْءِ فَقَالَ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنْ لَيْسَ أَحَدٌ أَحَبَّ إِلَىَّ أَنْ أُجَاهِدَ فِيكَ مِنْ قَوْمٍ كَذَّبُوا رَسُولَكَ -صلى الله عليه وسلم- وَأَخْرَجُوهُ اللَّهُمَّ فَإِنْ كَانَ بَقِىَ مِنْ حَرْبِ قُرَيْشٍ شَىْءٌ فَأَبْقِنِى أُجَاهِدْهُمْ فِيكَ اللَّهُمَّ فَإِنِّى أَظُنُّ أَنَّكَ قَدْ وَضَعْتَ الْحَرْبَ بَيْنَنَا وَبَيْنَهُمْ فَإِنْ كُنْتَ وَضَعْتَ الْحَرْبَ بَيْنَنَا وَبَيْنَهُمْ فَافْجُرْهَا وَاجْعَلْ مَوْتِى فِيهَا. فَانْفَجَرَتْ مِنْ لَبَّتِهِ فَلَمْ يَرُعْهُمْ - وَفِى الْمَسْجِدِ مَعَهُ خَيْمَةٌ مِنْ بَنِى غِفَارٍ - إِلاَّ وَالدَّمُ يَسِيلُ إِلَيْهِمْ فَقَالُوا يَا أَهْلَ الْخَيْمَةِ مَا هَذَا الَّذِى يَأْتِينَا مِنْ قِبَلِكُمْ فَإِذَا سَعْدٌ جُرْحُهُ يَغِذُّ دَمًا فَمَاتَ مِنْهَا.

A similar report (as no. 4600) was narrated from Hisham with this chain, except that he said: He (i.e., S'ad bin Mu'adh) began to bleed that night, and the blood flowed until he died. And he added in his Hadith: that is when the poet said: Hark, O Sa'd, Sa'd of Banu Mu'adh What have Quraizah and Nadir done? Indeed, Sa'd bin Mu'adh Was steadfast on the morning they departed. You have left your cooking-pot empty, Whilst the cooking-pot of the people is hot and boiling. Abu Hubab the nobleman has said: O Qainuqa', do not depart. They were well settled in their country, Just as rocks are well settled in Maytan (a hilly tract near Al-Madinah)

وَحَدَّثَنَا عَلِىُّ بْنُ الْحُسَيْنِ بْنِ سُلَيْمَانَ الْكُوفِىُّ حَدَّثَنَا عَبْدَةُ عَنْ هِشَامٍ بِهَذَا الإِسْنَادِ نَحْوَهُ غَيْرَ أَنَّهُ قَالَ فَانْفَجَرَ مِنْ لَيْلَتِهِ فَمَازَالَ يَسِيلُ حَتَّى مَاتَ وَزَادَ فِى الْحَدِيثِ قَالَ فَذَاكَ حِينَ يَقُولُ الشَّاعِرُ: أَلاَ يَا سَعْدُ سَعْدَ بَنِى مُعَاذٍ فَمَا فَعَلَتْ قُرَيْظَةُ وَالنَّضِيرُ لَعَمْرُكَ إِنَّ سَعْدَ بَنِى مُعَاذٍ غَدَاةَ تَحَمَّلُوا لَهُوَ الصَّبُورُ تَرَكْتُمْ قِدْرَكُمْ لاَ شَىْءَ فِيهَا وَقِدْرُ الْقَوْمِ حَامِيَةٌ تَفُورُ وَقَدْ قَالَ الْكَرِيمُ أَبُو حُبَابٍ أَقِيمُوا قَيْنُقَاعُ وَلاَ تَسِيرُوا وَقَدْ كَانُوا بِبَلْدَتِهِمْ ثِقَالاً كَمَا ثَقُلَتْ بِمَيْطَانَ الصُّخُورُ.

It was narrated that 'Abdullah said: The Messenger of Allah (s.a.w) called out to us on the day he returned from (the battle of) Al-Ahzab: "No one should pray Zuhr except in Banu Quraizah." But some people were afraid that the time (for Zuhr) would end, so they prayed before reaching Banu Quraizah, and others said: We will not pray anywhere but where the Messenger of Allah (s.a.w) commanded us, even if the time ends. And he (s.a.w) did not criticize either of the two groups.

وَحَدَّثَنِى عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ الضُّبَعِىُّ حَدَّثَنَا جُوَيْرِيَةُ بْنُ أَسْمَاءَ عَنْ نَافِعٍ عَنْ عَبْدِ اللَّهِ قَالَ نَادَى فِينَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- يَوْمَ انْصَرَفَ عَنِ الأَحْزَابِ « أَنْ لاَ يُصَلِّيَنَّ أَحَدٌ الظُّهْرَ إِلاَّ فِى بَنِى قُرَيْظَةَ ». فَتَخَوَّفَ نَاسٌ فَوْتَ الْوَقْتِ فَصَلُّوا دُونَ بَنِى قُرَيْظَةَ. وَقَالَ آخَرُونَ لاَ نُصَلِّى إِلاَّ حَيْثُ أَمَرَنَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- وَإِنْ فَاتَنَا الْوَقْتُ قَالَ فَمَا عَنَّفَ وَاحِدًا مِنَ الْفَرِيقَيْنِ.

It was narrated that Anas bin Malik said: When the Muhajirun came from Makkah to Al-Madinah, they came with nothing in their hands. The Ansar were people with land and date palms, so they shared what they had with them, giving them half of the yield each year, and they (the Muhajirin) gave their labour in return. The mother of Anas bin Malik was called Umm Sulaim, and she was also the mother of 'Abdullah bin Abi Talhah, who was the brother of Anas through his mother. Umm Anas had given the Messenger of Allah (s.a.w) some date palms of hers, and the Messenger of Allah (s.a.w) gave them to Umm Ayman, his freed slave, the mother of Usamah binZaid. Ibn Shihab said: Anas bin Malik told me that when the Messenger of Allah (s.a.w) had finished fighting the people of Khaibar, and had gone back to Al-Madinah, the Muhajirun gave back their gifts of fruits and produce to the Ansar. He said: The Messenger of Allah (s.a.w) gave the date palms back to my mother, and the Messenger of Allah (s.a.w) gave Umm Ayman some trees of his own garden instead of them. Ibn Shihab said: Umm Ayman, the mother of Usamah bin Zaid, was the slave woman of 'Abdullah bin 'Abdul-Muttalib, and she was from Ethiopia. When Aminah gave birth to the Messenger of Allah (s.a.w), after his father had died, Umm Ayman looked after him, then when the Messenger of Allah (s.a.w) grew up, he manumitted her and arranged her marriage to Zaid bin Harithah, she died five months after the death of the Messenger of Allah (s.a.w).

وَحَدَّثَنِى أَبُو الطَّاهِرِ وَحَرْمَلَةُ قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ أَخْبَرَنِى يُونُسُ عَنِ ابْنِ شِهَابٍ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ لَمَّا قَدِمَ الْمُهَاجِرُونَ مِنْ مَكَّةَ الْمَدِينَةَ قَدِمُوا وَلَيْسَ بِأَيْدِيهِمْ شَىْءٌ وَكَانَ الأَنْصَارُ أَهْلَ الأَرْضِ وَالْعَقَارِ فَقَاسَمَهُمُ الأَنْصَارُ عَلَى أَنْ أَعْطَوْهُمْ أَنْصَافَ ثِمَارِ أَمْوَالِهِمْ كُلَّ عَامٍ وَيَكْفُونَهُمُ الْعَمَلَ وَالْمَئُونَةَ وَكَانَتْ أُمُّ أَنَسِ بْنِ مَالِكٍ وَهْىَ تُدْعَى أُمَّ سُلَيْمٍ - وَكَانَتْ أُمَّ عَبْدِ اللَّهِ بْنِ أَبِى طَلْحَةَ كَانَ أَخًا لأَنَسٍ لأُمِّهِ - وَكَانَتْ أَعْطَتْ أُمُّ أَنَسٍ رَسُولَ اللَّهِ -صلى الله عليه وسلم- عِذَاقًا لَهَا فَأَعْطَاهَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- أُمَّ أَيْمَنَ مَوْلاَتَهُ أُمَّ أُسَامَةَ بْنِ زَيْدٍ. قَالَ ابْنُ شِهَابٍ فَأَخْبَرَنِى أَنَسُ بْنُ مَالِكٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- لَمَّا فَرَغَ مِنْ قِتَالِ أَهْلِ خَيْبَرَ وَانْصَرَفَ إِلَى الْمَدِينَةِ رَدَّ الْمُهَاجِرُونَ إِلَى الأَنْصَارِ مَنَائِحَهُمُ الَّتِى كَانُوا مَنَحُوهُمْ مِنْ ثِمَارِهِمْ - قَالَ - فَرَدَّ رَسُولُ اللَّهِ -صلى الله عليه وسلم- إِلَى أُمِّى عِذَاقَهَا وَأَعْطَى رَسُولُ اللَّهِ -صلى الله عليه وسلم- أُمَّ أَيْمَنَ مَكَانَهُنَّ مِنْ حَائِطِهِ. قَالَ ابْنُ شِهَابٍ وَكَانَ مِنْ شَأْنِ أُمِّ أَيْمَنَ أُمِّ أُسَامَةَ بْنِ زَيْدٍ أَنَّهَا كَانَتْ وَصِيفَةً لِعَبْدِ اللَّهِ بْنِ عَبْدِ الْمُطَّلِبِ وَكَانَتْ مِنَ الْحَبَشَةِ فَلَمَّا وَلَدَتْ آمِنَةُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- بَعْدَ مَا تُوُفِّىَ أَبُوهُ فَكَانَتْ أُمُّ أَيْمَنَ تَحْضُنُهُ حَتَّى كَبِرَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- فَأَعْتَقَهَا ثُمَّ أَنْكَحَهَا زَيْدَ بْنَ حَارِثَةَ ثُمَّ تُوُفِّيَتْ بَعْدَ مَا تُوُفِّىَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- بِخَمْسَةِ أَشْهُرٍ.

It was narrated from Anas that a man put the date palms on his land at the Prophet's disposal, until he conquered Quraizah and An-Nadir, after which he returned them to the one who had given them to him. Anas said: My family told me to go to the Prophet (s.a.w) and ask him for what they had given to him, or some of it. But the Prophet (s.a.w) had given it to Umm Ayman, so I went to the Prophet (s.a.w) and he gave them to me, then Umm Ayman came and put a cloth around my neck and said: By Allah, we will not give them to you, after he gave them to me. The Prophet of Allah (s.a.w) said: "O Umm Ayman, let him go, and you will have such and such." She said: No, by the One besides Whom there is no other god! And she kept saying such words until he gave her ten times as much, or nearly ten times as much.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِى شَيْبَةَ وَحَامِدُ بْنُ عُمَرَ الْبَكْرَاوِىُّ وَمُحَمَّدُ بْنُ عَبْدِ الأَعْلَى الْقَيْسِىُّ كُلُّهُمْ عَنِ الْمُعْتَمِرِ - وَاللَّفْظُ لاِبْنِ أَبِى شَيْبَةَ - حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ التَّيْمِىُّ عَنْ أَبِيهِ عَنْ أَنَسٍ أَنَّ رَجُلاً - وَقَالَ حَامِدٌ وَابْنُ عَبْدِ الأَعْلَى أَنَّ الرَّجُلَ - كَانَ يَجْعَلُ لِلنَّبِىِّ -صلى الله عليه وسلم- النَّخَلاَتِ مِنْ أَرْضِهِ. حَتَّى فُتِحَتْ عَلَيْهِ قُرَيْظَةُ وَالنَّضِيرُ فَجَعَلَ بَعْدَ ذَلِكَ يَرُدُّ عَلَيْهِ مَا كَانَ أَعْطَاهُ. قَالَ أَنَسٌ وَإِنَّ أَهْلِى أَمَرُونِى أَنْ آتِىَ النَّبِىَّ -صلى الله عليه وسلم- فَأَسْأَلَهُ مَا كَانَ أَهْلُهُ أَعْطَوْهُ أَوْ بَعْضَهُ وَكَانَ نَبِىُّ اللَّهِ -صلى الله عليه وسلم- قَدْ أَعْطَاهُ أُمَّ أَيْمَنَ فَأَتَيْتُ النَّبِىَّ -صلى الله عليه وسلم- فَأَعْطَانِيهِنَّ فَجَاءَتْ أُمُّ أَيْمَنَ فَجَعَلَتِ الثَّوْبَ فِى عُنُقِى وَقَالَتْ وَاللَّهِ لاَ نُعْطِيكَاهُنَّ وَقَدْ أَعْطَانِيهِنَّ. فَقَالَ نَبِىُّ اللَّهِ -صلى الله عليه وسلم- « يَا أُمَّ أَيْمَنَ اتْرُكِيهِ وَلَكِ كَذَا وَكَذَا ». وَتَقُولُ كَلاَّ وَالَّذِى لاَ إِلَهَ إِلاَّ هُوَ. فَجَعَلَ يَقُولُ كَذَا حَتَّى أَعْطَاهَا عَشْرَةَ أَمْثَالِهِ أَوْ قَرِيبًا مِنْ عَشْرَةِ أَمْثَالِهِ.

It was narrated that 'Abdullah bin Mughaffal said: I found a leather bag full of fat on the day of (the battle of) Khaibar, and I took hold of it and said: I will not give any of it to anyone this day. Then I turned around, and saw the Messenger of Allah (s.a.w) smiling.

حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ حَدَّثَنَا سُلَيْمَانُ - يَعْنِى ابْنَ الْمُغِيرَةِ - حَدَّثَنَا حُمَيْدُ بْنُ هِلاَلٍ عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ قَالَ أَصَبْتُ جِرَابًا مِنْ شَحْمٍ يَوْمَ خَيْبَرَ - قَالَ - فَالْتَزَمْتُهُ فَقُلْتُ لاَ أُعْطِى الْيَوْمَ أَحَدًا مِنْ هَذَا شَيْئًا - قَالَ - فَالْتَفَتُّ فَإِذَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- مُتَبَسِّمًا.

'Abdullah bin Mughaffal said: A leather bag of food and fat was thrown to us on the day of (the battle of) Khaibar, and I leapt forward and caught it. Then I turned around and saw the Messenger of Allah (s.a.w), and I felt shy before him. Shu'bah narrated it with this chain (a Hadith similar to no. 4606), except that he said: A leather bag full of fat, and he did not mention food.

حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ الْعَبْدِىُّ حَدَّثَنَا بَهْزُ بْنُ أَسَدٍ حَدَّثَنَا شُعْبَةُ حَدَّثَنِى حُمَيْدُ بْنُ هِلاَلٍ قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُغَفَّلٍ يَقُولُ رُمِىَ إِلَيْنَا جِرَابٌ فِيهِ طَعَامٌ وَشَحْمٌ يَوْمَ خَيْبَرَ فَوَثَبْتُ لآخُذَهُ قَالَ فَالْتَفَتُّ فَإِذَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- فَاسْتَحْيَيْتُ مِنْهُ.وَحَدَّثَنَاهُ مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنَا أَبُو دَاوُدَ حَدَّثَنَا شُعْبَةُ بِهَذَا الإِسْنَادِ غَيْرَ أَنَّهُ قَالَ جِرَابٌ مِنْ شَحْمٍ وَلَمْ يَذْكُرِ الطَّعَامَ.

It was narrated from Ibn 'Abbas that Abu Sufyan told him: During the truce between me and the Messenger of Allah (s.a.w), I set out, and whilst I was in Syria, a letter came from the Messenger of Allah (s.a.w) to Heraclius, the ruler of the Byzantines. Dihyah Al-Kalbi brought the letter, and gave it to the ruler of Busra, and the ruler of Busra gave it to Heraclius. Heraclius said: Is there anyone here from the people of this man who claims that he is a Prophet? They said: Yes. I was called, along with a number of men from Quraish, and we entered upon Heraclius, who seated us before him and said: Which of you is closest in kinship to this man who claims that he is a Prophet? Abu Sufyan said: I said: I am. So he seated me in front of him, and my companions sat behind me, then he called his interpreter and said to him: Tell them that I am going to ask this man about the man who claims that he is a Prophet, and if he tells me a lie, let them refute him. Abu Sufyan said: By Allah, were it not for the fear that people would say that I lied, I would have lied. Then he said to his interpreter: Ask him, what is his (the Prophet's) lineage among you? I said: He is of good lineage among us. He said: Was there any king among his forefathers? I said: No. He said: Did you ever accuse him of lying before he said what he said? I said: No. He said: Who are his followers? Are they the nobles among the people or the lowly? I said: The lowly. He said: Are they increasing in number or decreasing? He said: They are increasing. He said: Have any of them turned away from his religion after entering it, out of dissatisfaction? I said: No. He said: Have you fought him? I said: Yes. He said: How was (the outcome of) your fighting with him? I said: The war between us goes by turns; sometimes he prevails over us and sometimes we prevail over him. He said: Does he act treacherously? I said: No, but we have recently concluded a truce with him, and we do not know what he will do. He (Abu Sufyan) said: By Allah, I could not say anything more than that. He said: Has anyone said such a thing before him? I said: No. He said to his interpreter: Tell him: I asked you about his lineage and you said that he is of good lineage among you; such are the Messengers, who are sent from the best lineages of their people. I asked: Was there any king among his forefathers, and you said: No. If there had been any king among his forefathers, I would have said that he was a man seeking the kingdom of his forefathers. I asked about his followers, whether they were lowly or noble, and you said they were lowly. Such are the followers of the Messengers. I asked you whether you accused him of lying before he said what he said, and you said no. I knew that if he did not tell lies about people, he would not tell lies about Allah. I asked you whether anyone had turned away from his religion after entering it, out of dissatisfaction with it, and you said: No. Such is faith: when it penetrates deeply into the heart. I asked you whether they are increasing in number or decreasing, and you said that they are increasing. Such is faith, until it prevails. I asked you whether you have fought them, and you said that you have fought them, and the war between you and him goes by turns: sometimes he defeats you and sometimes you defeat him. Thus the Messengers are tested, but ultimately the victory is theirs. I asked you whether he acts treacherously, and you said that he does not act treacherously. Such are the Messengers, they do not act treacherously. I asked you whether anyone had said such a thing before, and you said: No. I thought that if anyone had said such a thing before, he would be a man who was following what was said before. Then he said: What does he enjoin upon you? I said: He enjoins us to pray, give Zakat, uphold ties of kinship and remain chaste. He said: If what you say about him is true, then he is a Prophet. I knew that he would appear, but I did not think that he would be from among you. If I knew that I would be able to reach him safely, I would like to meet him, and if I were with him, I would wash his feet. His dominion will most certainly reach that which is beneath my feet. Then he called for the letter of the Messenger of Allah (s.a.w) and read it. It said: "In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad the Messenger of Allah to Heraclius the ruler of the Byzantines. Peace be upon those who follow true guidance. I invite you with the call of Islam. Become Muslim and you will be safe. Become Muslim and Allah will give you a twofold reward, but if you turn away, then upon you will be the sins of the peasants (your subjects). Say (O Muhammad (s.a.w)): 'O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: Bear witness that we are Muslims.' [AI 'Imran 3:64]." When he had finished reading the letter, there were raised voices and a great deal of clamour, and he ordered that we be expelled. I said to my companions when we left: Ibn Abi Kabshah (i.e., the Prophet (s.a.w)) has come to wield a great deal of power; the king of Banu Al-Asfar is afraid of him. I continued to be certain that the Messenger of Allah (s.a.w) would prevail, until Allah caused me to become Muslim.

حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِىُّ وَابْنُ أَبِى عُمَرَ وَمُحَمَّدُ بْنُ رَافِعٍ وَعَبْدُ بْنُ حُمَيْدٍ - وَاللَّفْظُ لاِبْنِ رَافِعٍ - قَالَ ابْنُ رَافِعٍ وَابْنُ أَبِى عُمَرَ حَدَّثَنَا وَقَالَ الآخَرَانِ أَخْبَرَنَا عَبْدُ الرَّزَّاقِ أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِىِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ عَنِ ابْنِ عَبَّاسٍ أَنَّ أَبَا سُفْيَانَ أَخْبَرَهُ مِنْ فِيهِ إِلَى فِيهِ قَالَ انْطَلَقْتُ فِى الْمُدَّةِ الَّتِى كَانَتْ بَيْنِى وَبَيْنَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- قَالَ فَبَيْنَا أَنَا بِالشَّأْمِ إِذْ جِىءَ بِكِتَابٍ مِنْ رَسُولِ اللَّهِ -صلى الله عليه وسلم- إِلَى هِرَقْلَ يَعْنِى عَظِيمَ الرُّومِ - قَالَ - وَكَانَ دِحْيَةُ الْكَلْبِىُّ جَاءَ بِهِ فَدَفَعَهُ إِلَى عَظِيمِ بُصْرَى فَدَفَعَهُ عَظِيمُ بُصْرَى إِلَى هِرَقْلَ فَقَالَ هِرَقْلُ هَلْ هَا هُنَا أَحَدٌ مِنْ قَوْمِ هَذَا الرَّجُلِ الَّذِى يَزْعُمُ أَنَّهُ نَبِىٌّ قَالُوا نَعَمْ - قَالَ - فَدُعِيتُ فِى نَفَرٍ مِنْ قُرَيْشٍ فَدَخَلْنَا عَلَى هِرَقْلَ فَأَجْلَسَنَا بَيْنَ يَدَيْهِ فَقَالَ أَيُّكُمْ أَقْرَبُ نَسَبًا مِنْ هَذَا الرَّجُلِ الَّذِى يَزْعُمُ أَنَّهُ نَبِىٌّ فَقَالَ أَبُو سُفْيَانَ فَقُلْتُ أَنَا. فَأَجْلَسُونِى بَيْنَ يَدَيْهِ وَأَجْلَسُوا أَصْحَابِى خَلْفِى ثُمَّ دَعَا بِتَرْجُمَانِهِ فَقَالَ لَهُ قُلْ لَهُمْ إِنِّى سَائِلٌ هَذَا عَنِ الرَّجُلِ الَّذِى يَزْعُمُ أَنَّهُ نَبِىٌّ فَإِنْ كَذَبَنِى فَكَذِّبُوهُ. قَالَ فَقَالَ أَبُو سُفْيَانَ وَايْمُ اللَّهِ لَوْلاَ مَخَافَةَ أَنْ يُؤْثَرَ عَلَىَّ الْكَذِبُ لَكَذَبْتُ. ثُمَّ قَالَ لِتَرْجُمَانِهِ سَلْهُ كَيْفَ حَسَبُهُ فِيكُمْ قَالَ قُلْتُ هُوَ فِينَا ذُو حَسَبٍ قَالَ فَهَلْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ لاَ. قَالَ فَهَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ قُلْتُ لاَ. قَالَ وَمَنْ يَتَّبِعُهُ أَشْرَافُ النَّاسِ أَمْ ضُعَفَاؤُهُمْ قَالَ قُلْتُ بَلْ ضُعَفَاؤُهُمْ. قَالَ أَيَزِيدُونَ أَمْ يَنْقُصُونَ قَالَ قُلْتُ لاَ بَلْ يَزِيدُونَ. قَالَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَ فِيهِ سَخْطَةً لَهُ قَالَ قُلْتُ لاَ. قَالَ فَهَلْ قَاتَلْتُمُوهُ قُلْتُ نَعَمْ. قَالَ فَكَيْفَ كَانَ قِتَالُكُمْ إِيَّاهُ قَالَ قُلْتُ تَكُونُ الْحَرْبُ بَيْنَنَا وَبَيْنَهُ سِجَالاً يُصِيبُ مِنَّا وَنُصِيبُ مِنْهُ. قَالَ فَهَلْ يَغْدِرُ قُلْتُ لاَ. وَنَحْنُ مِنْهُ فِى مُدَّةٍ لاَ نَدْرِى مَا هُوَ صَانِعٌ فِيهَا. قَالَ فَوَاللَّهِ مَا أَمْكَنَنِى مِنْ كَلِمَةٍ أُدْخِلُ فِيهَا شَيْئًا غَيْرَ هَذِهِ. قَالَ فَهَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قَالَ قُلْتُ لاَ. قَالَ لِتَرْجُمَانِهِ قُلْ لَهُ إِنِّى سَأَلْتُكَ عَنْ حَسَبِهِ فَزَعَمْتَ أَنَّهُ فِيكُمْ ذُو حَسَبٍ وَكَذَلِكَ الرُّسُلُ تُبْعَثُ فِى أَحْسَابِ قَوْمِهَا. وَسَأَلْتُكَ هَلْ كَانَ فِى آبَائِهِ مَلِكٌ فَزَعَمْتَ أَنْ لاَ. فَقُلْتُ لَوْ كَانَ مِنْ آبَائِهِ مَلِكٌ قُلْتُ رَجُلٌ يَطْلُبُ مُلْكَ آبَائِهِ. وَسَأَلْتُكَ عَنْ أَتْبَاعِهِ أَضُعَفَاؤُهُمْ أَمْ أَشْرَافُهُمْ فَقُلْتَ بَلْ ضُعَفَاؤُهُمْ وَهُمْ أَتْبَاعُ الرُّسُلِ. وَسَأَلْتُكَ هَلْ كُنْتُمْ تَتَّهِمُونَهُ بِالْكَذِبِ قَبْلَ أَنْ يَقُولَ مَا قَالَ فَزَعَمْتَ أَنْ لاَ. فَقَدْ عَرَفْتُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْكَذِبَ عَلَى النَّاسِ ثُمَّ يَذْهَبَ فَيَكْذِبَ عَلَى اللَّهِ. وَسَأَلْتُكَ هَلْ يَرْتَدُّ أَحَدٌ مِنْهُمْ عَنْ دِينِهِ بَعْدَ أَنْ يَدْخُلَهُ سَخْطَةً لَهُ فَزَعَمْتَ أَنْ لاَ. وَكَذَلِكَ الإِيمَانُ إِذَا خَالَطَ بَشَاشَةَ الْقُلُوبِ. وَسَأَلْتُكَ هَلْ يَزِيدُونَ أَوْ يَنْقُصُونَ فَزَعَمْتَ أَنَّهُمْ يَزِيدُونَ وَكَذَلِكَ الإِيمَانُ حَتَّى يَتِمَّ. وَسَأَلْتُكَ هَلْ قَاتَلْتُمُوهُ فَزَعَمْتَ أَنَّكُمْ قَدْ قَاتَلْتُمُوهُ فَتَكُونُ الْحَرْبُ بَيْنَكُمْ وَبَيْنَهُ سِجَالاً يَنَالُ مِنْكُمْ وَتَنَالُونَ مِنْهُ. وَكَذَلِكَ الرُّسُلُ تُبْتَلَى ثُمَّ تَكُونُ لَهُمُ الْعَاقِبَةُ وَسَأَلْتُكَ هَلْ يَغْدِرُ فَزَعَمْتَ أَنَّهُ لاَ يَغْدِرُ. وَكَذَلِكَ الرُّسُلُ لاَ تَغْدِرُ. وَسَأَلْتُكَ هَلْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ فَزَعَمْتَ أَنْ لاَ. فَقُلْتُ لَوْ قَالَ هَذَا الْقَوْلَ أَحَدٌ قَبْلَهُ قُلْتُ رَجُلٌ ائْتَمَّ بِقَوْلٍ قِيلَ قَبْلَهُ. قَالَ ثُمَّ قَالَ بِمَ يَأْمُرُ كُمْ قُلْتُ يَأْمُرُنَا بِالصَّلاَةِ وَالزَّكَاةِ وَالصِّلَةِ وَالْعَفَافِ قَالَ إِنْ يَكُنْ مَا تَقُولُ فِيهِ حَقًّا فَإِنَّهُ نَبِىٌّ وَقَدْ كُنْتُ أَعْلَمُ أَنَّهُ خَارِجٌ وَلَمْ أَكُنْ أَظُنُّهُ مِنْكُمْ وَلَوْ أَنِّى أَعْلَمُ أَنِّى أَخْلُصُ إِلَيْهِ لأَحْبَبْتُ لِقَاءَهُ وَلَوْ كُنْتُ عِنْدَهُ لَغَسَلْتُ عَنْ قَدَمَيْهِ وَلَيَبْلُغَنَّ مُلْكُهُ مَا تَحْتَ قَدَمَىَّ. قَالَ ثُمَّ دَعَا بِكِتَابِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَقَرَأَهُ فَإِذَا فِيهِ « بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ سَلاَمٌ عَلَى مَنِ اتَّبَعَ الْهُدَى أَمَّا بَعْدُ فَإِنِّى أَدْعُوكَ بِدِعَايَةِ الإِسْلاَمِ أَسْلِمْ تَسْلَمْ وَأَسْلِمْ يُؤْتِكَ اللَّهُ أَجْرَكَ مَرَّتَيْنِ وَإِنْ تَوَلَّيْتَ فَإِنَّ عَلَيْكَ إِثْمَ الأَرِيسِيِّينَ وَ (يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَنْ لاَ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ) فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ ارْتَفَعَتِ الأَصْوَاتُ عِنْدَهُ وَكَثُرَ اللَّغْطُ وَأَمَرَ بِنَا فَأُخْرِجْنَا. قَالَ فَقُلْتُ لأَصْحَابِى حِينَ خَرَجْنَا لَقَدْ أَمِرَ أَمْرُ ابْنِ أَبِى كَبْشَةَ إِنَّهُ لَيَخَافُهُ مَلِكُ بَنِى الأَصْفَرِ - قَالَ - فَمَا زِلْتُ مُوقِنًا بِأَمْرِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- أَنَّهُ سَيَظْهَرُ حَتَّى أَدْخَلَ اللَّهُ عَلَىَّ الإِسْلاَمَ.

It was narrated from Anas that the Prophet of Allah (s.a.w) wrote to Chosroes, Caesar, the Negus and to every tyrant, calling them to Allah. That was not the Negus for whom the Prophet (s.a.w) offered the funeral prayer.

حَدَّثَنِى يُوسُفُ بْنُ حَمَّادٍ الْمَعْنِىُّ حَدَّثَنَا عَبْدُ الأَعْلَى عَنْ سَعِيدٍ عَنْ قَتَادَةَ عَنْ أَنَسٍ أَنَّ نَبِىَّ اللَّهِ -صلى الله عليه وسلم- كَتَبَ إِلَى كِسْرَى وَإِلَى قَيْصَرَ وَإِلَى النَّجَاشِىِّ وَإِلَى كُلِّ جَبَّارٍ يَدْعُوهُمْ إِلَى اللَّهِ تَعَالَى وَلَيْسَ بِالنَّجَاشِىِّ الَّذِى صَلَّى عَلَيْهِ النَّبِىُّ -صلى الله عليه وسلم-.